This paper examines the patronage of the cult of SS. Boris and Gleb through the reign of Volodimir Monomakh (r. 1113-1125) by using textual criticism, memory studies, and works on medieval Christian materiality. It revisits the chronology of the main texts on SS. Boris and Gleb (the Primary Chronicle, two hagiographical tales and Nestor's Lesson concerning the life and murder of the saints); the Primary Chronicle contaminated the hagiographical works that were written under Monomakh. This textual analysis offers a new perspective on the patronage of the cult. There were many factors that stimulated the emergence of the cult in the 1070s, including the threat of nomadic raids, inter-princely conflicts, and the aspirations of clerical communities to enhance their spiritual glory, augment their wealth, and address issues of historical memory. The promotion of the cult was therefore a collective effort of the princely and clerical elites. Among the clerical promoters of the cult were the metropolitan's see, monastic communities, and the local clergy in Smolensk and Vyshhorod. The patronage of the cult crossed institutional boundaries as different groups of patrons promoted their interests during the commemoration of the royal martyrs. Royalty sponsored the building and decoration of churches dedicated to the saints. The metropolitan's see initiated the gathering of information on miracles performed by the saints, organised their liturgical commemoration, and used the cult for mediating princely politics. The cult was also affected by a revision of the memory of Iaroslav Volodimirovich (r. 1019-1054) during the reign of his grandson Volodimir Monomakh. As part of this revision, monastic hagiographers created stories about Iaroslav establishing and patronising the cult of the saints. The myth of Iaroslav's patronage validated Monomakh's commemorative activities and appealed to other descendants of Iaroslav as potential sponsors of the cult
